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Sasana-Devatas
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Jinas only. Attendant Yaksis of these four Jinas naturally get preference over other Yakşiņis. Of these four Yakşinis, Ambika and Padmavati seem to have been the most popular ones, especially in Tantric rituals and special Tantric texts like Ambika-Kalpa, Bhairava-Padmivati-Kalpa, Adbhuta-PadmavatiKalpa were composed. Another Yaksi who became more popular in the Jaina Tantra is Jvalāmālinī, the Yakşi of Candraprabha.
1. Coomaraswamy, The Yaksas, I, p. 2 and note. Also see Shah, U.P., Yaksa Worship in Early Jaina Literature, Journal of the Oriental Institute (JOI), Vol. III, no. 1 (Sept. 1953), pp. 54-71; and Introduction of SasanaDevatas in Jaina Worship, Proceedings of the All India Oriental Conference, Twentieth Session, Bhuvaneshwar, Vol. II, Part I Meti Chandra, Some Aspects of Yakşa Cult in Ancient India, Bull. Prince of W. Museum, No. 3, pp. 43-62.
2. The following are some of the names of yaksas and yakşiņis available at Bharhut: Supavasu Yakho
Virudhako
Gangita Suciloma
33
Sudasana Cada Sirima devatā Mahākokä
REFERENCES
Yakhi (Sudarśanā) (Canḍā) (Śri-devi)
(Kubera ?)
Ajakalako
Culakokā
3. Also see Ramaprasad Chanda, Four Yaksa Statues, Jour. of Dept. of Letters (Calcutta, 1921), Vol. IV.
8. Pavitra-Kalpa-sutra, sü. 84, p. 29.
9. Näyādhammakahão, 11, pp. 47-50.
4. See also Shah, U.P., Harinegameşin, JISOA, old series, Vol. XIX, where evidence from Ayurvedic and other texts on the Bala-grahas is collected.
5. Bhagavati-sutra, 3.7, sū. 168 (Agamudaya samiti ed.), Vol. I, pp. 200ff.
6. Tattvärtha Bhasya (Ratlam ed.), p. 49.
7. Prajñöpanā sutra, pāda 1, comm. on sū. 38, p. 70.
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The Tiloyapanṇatti, 6.42-43, Vol. II, p. 647 gives twelve slightly different names of twelve classes of yaksas. 10. Avasyaka Curai, vol. II, p. 193.
11. Nāyādhammakahão, IX, pp. 127ff. A yakşa of the form of a horse is interesting. Later conceptions like the Hayagriva, etc. were possibly the results of assimilations of such yakṣas. Also see Coomaraswamy, HIIA, 26, 33 for ref. to Yakkhi Assamukhi.
12. Uttaradhyayana sütra, 12 and commentary of Kamalasamyama, p. 173.
13. Ibid., 3.14f.
14. Ibid., 16.16.
15. Avasyaka Niryukti, verse 487.
16. Pinda-Niryukti, v. 245f. Yakṣas also detected the unchastity of woman, see Daśa-cürņi, p. 90.
17. Vasudevahindi, pp. 162-163.
18. Samavasaraṇa is the assembly hall erected by gods when a Jina delivers his sermon. See Indian Antiquary, vol. XL (1911), pp. 125ff, 153ff and Studies in Jaina Art.
18a. Jambudvipaprajñapti, sū. 7ff, pp. 45ff.
19. Kautilya's Arthasastra, Shamasastry's Translation, p. 59. 20. Anadhiya is especially interesting and seems to be the
male counterpart of another goddess Anihae or Anihate worshipped in the Jaina Varddhamana Vidya. This goddess has been identified by the present writer with the Iranian Anaiitis. Anahitä would have her male counterpart in Aṇādhiya-Anahiya. For Anādṛta or Anadhiya yakṣa, see Vasudevahindi, pp. 25-26.
Also see Foreign Elements in Jaina Literature, by U.P. Shah, Indian Historical Quarterly, IHQ, Vol. XXIX, Sept. 1953, pp. 260ff.
21. Avasyaka Cürni, pp. 272-4. Avasyaka Niryukti, 463ff. Avasyaka Vṛtti, pp. 193ff quoting verses from MulaBhāṣya.
22. Avasyaka Curni, I, pp. 85ff. This is noteworthy, the
Tirthankara statues also have the prätihäryās and, like the mode of worship, this practice too has been borrowed by the Jainas from the old Yaksa Cult. Mr. Raivataka, Naya., V, p. 68.
23. Brhat-Kalpa-Bhasya, IV, 4963f.
24. Antagadadasão, 6.
25. Jambudvipaprajñapti, p. 120.
26. Uttaradhyayana Curni, p. 89 noted by Jaini, J.C., Life in
Ancient India as Depicted in the Jaina Canons, pp. 221222. He also refers to the Ganditinduga Yakşa molesting princess Bhadra.
27. Avasyaka Cúrni, p. 294; Nirukti verse 489. Pūtanās are thus regarded as belonging to Vanamantara class. Compare similar tradition which says that a Pūtana who wanted to poison Krishna was killed by the latter. 28. Avasyaka Cirni, Vol. II, pp. 227ff.
29. Vyvahara Bhasya, 7, 313; Avaiyaka Curni, II, p. 229. and Brhat-Kalpa-Bhasya, 2.1312, pp. 403-04.
30. Abhidhana-Cintamani, comm. of Hemacandra on 2.124, pp. 89f quoting Seşa giving a list of ganas of Siva. Virabhadra a wellknown gana of Siva having a name ending in bhadra, like the thirteen types of yaksas of the Bhagavati, and the Tattvartha-Bhasya lists, seems to be an ancient deity of this class, later assimilated in the Saiva Pantheon.
31. For example, see Coomaraswamy's History of Indian and Indonesian Art, figs. 73, 74 (identified by Dr. Moticandra as Padmi-Śri, the Sirimi-devată of Bharhut), 81; figs. 73 and 74 seem to have been prototypes of the later Ambiki-yakṣi. Also see sculptures nos. J.275, J.276, J.277, B.90, and B.95 in the State Museum, Lucknow.
32. For all these statues and references, see Coomaraswamy, History of Indian and Indonesian Art, pp. 16-17 and plates. The following remarks of Coomaraswamy are noteworthy:
"Whatever the actual age of this group of four large sculptures in the round. thev illnetrate and ade
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